Thomas Aquinas Commentary John 6:32-40

"Jesus therefore said unto them, Verily, verily, I say unto you, It was not Moses that gave you the bread out of heaven; but my Father giveth you the true bread out of heaven. For the bread of God is that which cometh down out of heaven, and giveth life unto the world. They said therefore unto him, Lord, evermore give us this bread. Jesus said unto them. I am the bread of life: he that cometh to me shall not hunger, and he that believeth on me shall never thirst. But I said unto you, that ye have seen me, and yet believe not. All that which the Father giveth me shall come unto me; and him that cometh to me I will in no wise cast out. For I am come down from heaven, not to do mine own will, but the will of him that sent me. And this is the will of him that sent me, that of all that which he hath given me I should lose nothing, but should raise it up at the last day. For this is the will of my Father, that every one that beholdeth the Son, and believeth on him, should have eternal life; and I will raise him up at the last day." — John 6:32-40 (ASV)

1. Having told us the question the Jews had asked Christ, the Evangelist now gives his answer.

   First, Christ tells us of the origin of this spiritual food; second, he proves what he has just said at for the true bread is that which comes down from heaven.

2. Concerning the first point, we should note that the Jews had mentioned two things to Christ about the physical food given to their ancestors: the one who gave this food, Moses, and the place, that is, from heaven. Accordingly, when our Lord tells them about the origin of spiritual food, he does not mention these two, for he says that there is another who gives this food and another place. He says: amen, amen, I say to you: Moses did not give you bread from heaven. There is another who gives to you, that is, my Father; and he gives, not just physical bread, but the true bread from heaven.

3. But was it not true bread that their ancestors had in the desert?

   I answer that if you understand true as contrasted with false, then they had true bread, for the miracle of the manna was a true miracle. But if true is contrasted with symbolic, then that bread was not true, but was a symbol of spiritual bread—that is, of our Lord Jesus Christ, whom that manna signified, as the Apostle says: all ate the same spiritual food (1 Corinthians 10:3).

4. When it is said, he gave them the bread of heaven (Psalms 77:24), this seems to conflict with, Moses did not give you the true bread from heaven.

   I answer that the word ‘heaven’ can be understood in three ways. Sometimes it can mean the air, as in the birds of heaven ate them (Matthew 13:4); and also in, the Lord thundered from heaven (Psalms 14:14). Sometimes heaven means the starry sky, as in, the highest heaven is the Lord’s (Psalms 113:16), and in, the stars will fall from heaven (Matthew 24:19). Third, it can signify goods of a spiritual nature, as in rejoice and be glad, because your reward is great in heaven (Matthew 5:12).

   So the manna was from heaven, not the heaven of the stars or of spiritual food, but from the air. Or, the manna was said to be from heaven insofar as it was a symbol of the true bread from heaven, our Lord Jesus Christ.

5. When he says, for the true bread is that which comes down from heaven and gives life to the world, he proves that it is from heaven by its effect. For the true heaven is spiritual in nature and has life by its own essence; therefore, of itself, it gives life: it is the spirit that gives life (John 6:64). Now God himself is the author of life. Therefore, we know that this spiritual bread is from heaven when it produces its proper effect, if it gives life.

   That physical bread used by the Jews did not give life, since all who ate the manna died. But this bread does give life, so he says: the true bread, not that symbolic bread, is that which comes down from heaven. This is clear, because it gives life to the world: for Christ, who is the true bread, gives life to whom he wills: I have come that they may have life (John 10:10). He also descended from heaven: and no man has ascended into heaven, except he who descended from heaven (John 3:13).

   Thus Christ, the true bread, gives life to the world by reason of his divinity; and he descends from heaven by reason of his human nature, for as we said on the prior text, he came down from heaven by assuming human nature: he emptied himself, taking the form of a servant (Philippians 2:7).

6. They therefore said to him: Lord, give us this bread always. Now he considers the acquisition of this spiritual food.

   First, we see the Jews asking for it; second, he shows the way it is acquired, at and Jesus said to them: I am the bread of life.

7. We should note with respect to the first point, that the Jews understood what Christ said in a material way. Because they desired material things, they were looking for material bread from Christ. Hence they said to him, Lord, give us this bread always, which physically nourishes us. The Samaritan woman also understood what our Lord said about spiritual water in a material way, and wishing to quench her thirst, said, Lord, give me this water (John 4:15). And although these people understood what our Lord said about food in a material way, and asked for it this way, we are expected to ask for it as understood in a spiritual way: give us this day our daily bread (Matthew 6:11), because we cannot live without this bread.

8. Then, at and Jesus said to them: I am the bread of life, he shows how this bread is acquired.

   First, he shows what this bread is; second, how to obtain it, at all that the Father gives to me shall come to me.

   Concerning the first, he does three things.

   1. He explains what this bread is.
   2. He gives the reason for this, he who comes to me shall not hunger.
   3. He shows why this had to be explained, at but I said to you, that you also have seen me.

9. Jesus said to them: I am the bread of life, for as we saw above, the word of wisdom is the proper food of the mind, because the mind is sustained by it: he fed him with the bread of life and understanding .

   Now the bread of wisdom is called the bread of life to distinguish it from material bread, which is the bread of death, and which serves only to restore what has been lost by a mortal organism; hence material bread is necessary only during this mortal life. But the bread of divine wisdom is life-giving of itself, and no death can affect it. Again, material bread does not give life, but only sustains for a time a life that already exists. But spiritual bread actually gives life, for the soul begins to live because it adheres to the word of God: for with you is the fountain of life (Psalms 35:10). Therefore, since every word of wisdom is derived from the only begotten Word of God—the fountain of wisdom is the only begotten of God ()—this Word of God is especially called the bread of life. Thus Christ says, I am the bread of life. And because the flesh of Christ is united to the Word of God, it also is life-giving.

   Thus, too, his body, sacramentally received, is life-giving, for Christ gives life to the world through the mysteries which he accomplished in his flesh. Consequently, the flesh of Christ, because of the Word of the Lord, is not the bread of ordinary life, but of that life which does not die. And so the flesh of Christ is called bread: the bread of Asher is rich (Genesis 49:20).

   His flesh was also signified by the manna. Manna means what is this? because when the Jews saw it they wondered, and asked each other what it was. But nothing is more a source of wonder than the Son of God made man, so that everyone can fittingly ask, what is this? That is, how can the Son of God be the Son of man? How can Christ be one person with two natures? His name will be called Wonderful (Isaiah 9:6). It is also a cause for wonder how Christ can be present in the sacrament.

10. Next, at he who comes to me shall not hunger, he gives the reason for this from the effect of this bread. When material bread is eaten, it does not permanently take away our hunger, since it must be destroyed in order to build us up; and this is necessary if we are to be nourished. But spiritual bread, which gives life of itself, is never destroyed; consequently, a person who eats it once never hungers again. Thus he says: he who comes to me shall not hunger, and he who believes in me shall never thirst.

    According to Augustine, it is the same thing to say, whoever comes, as to say, whoever believes: since it is the same to come to Christ and to believe in him, for we do not come to God with physical steps, but with those of the mind, the first of which is faith. To eat and to drink are also the same, for each signifies that eternal fullness where there is no want: blessed are they who hunger and thirst for what is right, for they will be filled (Matthew 5:6); so that food which sustains and that drink which refreshes are one and the same.

    One reason why temporal things do not take away our thirst permanently is that they are not consumed altogether, but only bit by bit, and with motion, so that there is always still more to be consumed. For this reason, just as there is enjoyment and satisfaction from what has been consumed, so there is a desire for what is still to come. Another reason is that they are destroyed; hence the recollection of them remains and generates a repeated longing for those things. Spiritual things, on the other hand, are taken all at once, and they are not destroyed, nor do they run out. Consequently, the fullness they produce remains forever: they will neither hunger nor thirst (Revelation 7:16); your face will fill me with joy; the delights in your right hand, i.e., in spiritual goods, will last forever (Psalms 16:11).

11. Then, at but I said to you, that you also have seen me, we see why Christ had to explain these things.

    For someone could say: we asked for bread, but you did not answer, “I will give it to you,” or “I will not.” Rather, you say, I am the bread of life; and so your answer does not seem to be appropriate. But our Lord shows that it is a good answer, saying, but I have said to you, that you also have seen me, and you do not believe. This is the same as a person having bread right in front of him without his knowing it, and then being told: “Look! The bread is right before you.” And so Christ says: but I have said to you, (I am the bread of life) that you also have seen me, and you do not believe, i.e., you want bread, and it is right before you; and yet you do not take it because you do not believe. In saying this he is rebuking them for their unbelief: they have both seen and hated me and my Father (John 15:24).

12. Then, at all that the Father gives to me shall come to me, he shows how this bread is acquired.

    First, he mentions the way to acquire it; second, the end attained by those who come to him, at and he who comes to me, I will not cast out; third, he enlarges on this, at because I came down from heaven.

13. Concerning the first point, we should note that the very fact that we believe is a gift of God to us: you are saved by grace, through faith; and this is not due to yourself, for it is the gift of God (Ephesians 2:8); it has been granted to you not only to believe in him, but also to suffer for him (Philippians 1:29). Sometimes, God the Father is said to give those who believe to the Son, as here: all that the Father gives to me shall come to me. At other times, the Son is said to give them to the Father: he will hand over the kingdom to God and the Father (1 Corinthians 15:24).

    We can see from this that just as the Father does not deprive himself of the kingdom in giving to the Son, neither does the Son in giving to the Father. The Father gives to the Son insofar as the Father makes a person adhere to his word: through whom—that is, the Father—you have been called into the fellowship of his Son (1 Corinthians 1:9). The Son, on the other hand, gives to the Father insofar as the Word makes the Father known: I have manifested your name to the men whom you have given me (John 17:6). Thus Christ says: all that the Father gives to me shall come to me, i.e., those who believe in me, whom the Father makes adhere to me by his gift.

14. Perhaps some might say that it is not necessary for one to use God’s gift, for many receive God’s gift and do not use it. So how can he say: all that the Father gives to me shall come to me?

    We must say to this that in this giving we have to include not only the habit, which is faith, but also the interior impulse to believe. So, everything which contributes to salvation is a gift of God.

15. There is another question. If everything which the Father gives to Christ comes to him, as he says, then only those come to God whom the Father gives him. Thus, those who do not come are not responsible, since they are not given to him.

    I answer that they are not responsible if they cannot come to the faith without the help of God. But those who do not come are responsible, because they create an obstacle to their own coming by turning away from salvation, the way to which is of itself open to all.

16. Then, at and he who comes to me, I will not cast out, the end attained by those who come is mentioned. For some might say that we will come to you, but you will not receive us. To exclude this he says, he who comes to me, by steps of faith and by good works, I will not cast out. By this he lets us understand that he is already within, for one must be within before one can be sent out.

    Let us consider, therefore, what is interior, and how one is cast out from it.

    We should point out that since all visible things are said to be exterior with respect to spiritual things, then the more spiritual something is, the more interior it is. What is interior is twofold. The first is the most profound, and is the joy of eternal life. According to Augustine, this is a sweet and most interior retreat, without any weariness, without the bitterness of evil thoughts, and uninterrupted by temptations and sorrows. We read of this: share the joy of your Lord (Matthew 25:21); and, you will hide them in the secret of your face, that is, in the full vision of your essence (Psalms 30:21). From this interior no one is cast out: he who conquers, I will make him a pillar in the temple of the living God; and he will no longer leave it (Revelation 3:12), because the just will go to everlasting life (Matthew 25:46). The other interior is that of an upright conscience; and this is a spiritual joy. We read of this: when I enter into my house I will enjoy rest ; and the king has brought me into his storerooms (Song of Solomon 1:3). It is from this interior that some are cast out.

    So, when our Lord says, and he who comes to me, I will not cast out, we can understand this in two ways. In one way, those who come to him are those who have been given to him by the Father through eternal predestination. Of these he says: he who comes to me, predestined by the Father, I will not cast out: God has not rejected his people, the people he chose (Romans 11:2). In a second way, those who do go out are not cast out by Christ; rather, they cast themselves out, because through their unbelief and sins they abandon the sanctuary of an upright conscience. Thus we read: I will not cast out such; but they do cast themselves out: you are the burden, and I will cast you aside, says the Lord (Jeremiah 23:33). It was in this way that the man who came to the wedding feast without wedding clothes was cast out (Matthew 22:13).

17. Next, at because I came down from heaven, he gives the reason for what he just said.

    First, he mentions his intention to accomplish the will of the Father; second, he states what the will of the Father is, at and this is the will of the Father who sent me; and third, he shows the final accomplishment of this will, at and I will raise him up on the last day.

18. Concerning the first point, we should note that this passage can be read in two ways: either as Augustine does, or following the interpretation of Chrysostom.

    Augustine understands it this way: the one who comes to me I will not cast out; and this is because the one who comes to me imitates my humility. After our Lord said, come to me, all you who labor, he added, learn from me, for I am gentle and humble of heart (Matthew 11:29). Now the true gentleness of the Son of God consists in the fact that he submitted his will to the will of the Father. Thus he says, because I came down from heaven, not to do my own will, but the will of him who sent me. Since a soul abandons God because of its pride, it must return in humility, coming to Christ by imitating his humility; and this humility of Christ was in not doing his own will, but the will of God the Father.

    Here we should note that there were two wills in Christ. One pertains to his human nature, and this will is proper to him, both by nature and by the will of the Father. His other will pertains to his divine nature, and this will is the same as the will of the Father. Christ subordinated his own will, that is, his human will, to the divine will, because, wishing to accomplish the will of the Father, he was obedient to the Father’s will: my God, I desired to do your will (Psalms 39:9). We ask that this will be accomplished for us when we say, your will be done (Matthew 6:10). Thus, those who do the will of God, not their own will, are not cast out. The devil, who wanted to do his own will out of pride, was cast from heaven; and so too the first man was expelled from paradise.

    Chrysostom explains the passage this way. The reason I do not cast out one who comes to me is because I have come to accomplish the will of the Father concerning the salvation of men. So, if I have become incarnate for the salvation of men, how can I cast them out? And this is what he says: I do not cast out one who comes, because I came down from heaven, not to do my own will, my human will, so as to obtain my own benefit, but the will of him who sent me, that is, the Father, he desires the salvation of all men (1 Timothy 2:4). And therefore, so far as I am concerned, I do not cast out any person: for if, when we were enemies, we were reconciled to God by the death of his Son, how much more, having been reconciled, we will be saved by his life (Romans 5:10).

19. He shows what the Father wills.

    He does this first, at and this is the will of my Father who sent me, and next, he explains why he wills it, at and this is the will of my father.

20. He says: I will not cast out those who come to me, because I have taken flesh in order to do the will of the Father: and this is the will of him who sent me, the Father, that those who come to me I will not cast out; and so I will not cast them out. This is the will of God, your sanctification (1 Thessalonians 4:3). Therefore he says that now this is the will of the Father who sent me: that of all he has given to me, I should lose nothing, i.e., that I should lose nothing until the time of the resurrection. At this time some will be lost, the wicked; but none of those given to Christ through eternal predestination will be among them: the way of the wicked will perish (Psalms 1:7). Those, on the other hand, who are preserved until then, will not be lost.

    Now when he says, lose nothing, we should not understand this as implying that he needs such people or that he is damaged if they perish. Rather, he says this because he desires their salvation and what is good for them, which he regards as his own good.

21. What John later reports Christ as saying seems to conflict with this: none of them, that is, of those you have given me, is lost but the son of perdition (John 17:12). Thus, some of those given to Christ through eternal predestination are lost. Accordingly, what he says here, that of all that he has given to me, I should lose nothing, is not true.

    We must say to this that some are lost from among those given to Christ through a present justification; but none are lost from among those given to him through eternal predestination.

22. Now he gives the reason for the divine will, at and this is the will of my Father. The reason why the Father wills that of all he has given to me, I should lose nothing is that the Father wills to bring men to life spiritually, because he is the fountain of life. And since the Father is eternal, he wills, absolutely speaking, that every one who comes to me should have eternal life. And this is what he says: for this is the will of my Father, who sent me, that everyone who sees the Son and believes in him may have eternal life.

    Note that he said above: he who hears my word, and believes him who sent me, has eternal life; and he will not come into judgment (John 5:24), while here he says: every one who sees the Son and believes in him. We can understand from this that the Father and the Son have the same divine nature; and it is the vision of this, through its essence, that is our ultimate end and the object of our faith. When he says here, sees the Son, he is referring to the physical sight of Christ which leads to faith, and not to this vision through essence which faith precedes. Thus he expressly says, every one who sees the Son and believes in him: he who believes him . . . will not come into judgment but passes from death to life (John 5:24); these things are written, so that you may believe that Jesus Christ is the Son of God, and so that believing you may have life in his name (John 20:31).

23. This will of the Father will also be accomplished. So he adds: and I will raise him up on the last day, for he wills that we have eternal life not just in our soul alone, but also in our body, as Christ did at his resurrection: many of those who sleep in the dust of the earth will awake: some to an everlasting life, and others to everlasting shame (Daniel 12:2); Christ, having risen from the dead, will not die again (Romans 6:9).